אָסוּר לָאָדָם לִהְיוֹת אַכְזָרִי וְלֹא יִתְפַּיֵּס אֶלָּא יְהֵא נוֹחַ לִרְצוֹת וְקָשֶׁה לִכְעֹס וּבְשָׁעָה שֶׁמְּבַקֵּשׁ מִמֶּנּוּ הַחוֹטֵא לִמְחל מוֹחֵל בְּלֵב שָׁלֵם וּבְנֶפֶשׁ חֲפֵצָה. וַאֲפִלּוּ הֵצֵר לוֹ וְחָטָא לוֹ הַרְבֵּה לֹא יִקֹּם וְלֹא יִטֹּר. וְזֶהוּ דַּרְכָּם שֶׁל זֶרַע יִשְׂרָאֵל וְלִבָּם הַנָּכוֹן. אֲבָל הָעוֹבְדֵי כּוֹכָבִים עַרְלֵי לֵב אֵינָן כֵּן אֶלָּא (וְעֶבְרָתָן) [וְעֶבְרָתוֹ] שְׁמָרָה נֶצַח. וְכֵן הוּא אוֹמֵר עַל הַגִּבְעוֹנִים לְפִי שֶׁלֹּא מָחֲלוּ וְלֹא נִתְפַּיְּסוּ וְהַגִּבְעֹנִים לֹא מִבְּנֵי יִשְׂרָאֵל הֵמָּה:
It is forbidden for a person to be cruel and refuse to be appeased. Rather, he should be easily pacified, but hard to anger. When the person who wronged him asks for forgiveness, he should forgive him with a complete heart and a willing spirit. Even if he aggravated and wronged him severely, he should not seek revenge or bear a grudge.
This is the path of the seed of Israel and their upright spirit. In contrast, the insensitive gentiles do not act in this manner. Rather, their wrath is preserved forever. Similarly, because the Gibeonites did not forgive and refused to be appeased, [II Samuel 21:2] describes them, as follows: "The Gibeonites are not among the children of Israel."
This is the path of the seed of Israel and their upright spirit. In contrast, the insensitive gentiles do not act in this manner. Rather, their wrath is preserved forever. Similarly, because the Gibeonites did not forgive and refused to be appeased, [II Samuel 21:2] describes them, as follows: "The Gibeonites are not among the children of Israel."
Fate comes looking for us, but sometimes we are looking down and cannot see possibility. We find ourselves saying “no” to opportunities. The hineni moment passes us by. Rosh HaShana offers us the beginning of a new year to take risks and step outside of our comfort zones and grow. Think of one thing you said “no” to in the recent past. What would it look like to revisit it and say “yes”?
We, too, are small in God’s immense universe. Practice humility. Making ourselves smaller helps us appreciate the vastness of a world so much larger than we are.
רְשׁוּת לְכָל אָדָם נְתוּנָה. אִם רָצָה לְהַטּוֹת עַצְמוֹ לְדֶרֶךְ טוֹבָה וְלִהְיוֹת צַדִּיק הָרְשׁוּת בְּיָדוֹ. וְאִם רָצָה לְהַטּוֹת עַצְמוֹ לְדֶרֶךְ רָעָה וְלִהְיוֹת רָשָׁע הָרְשׁוּת בְּיָדוֹ. הוּא שֶׁכָּתוּב בַּתּוֹרָה (בראשית ג כב) "הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע". כְּלוֹמַר הֵן מִין זֶה שֶׁל אָדָם הָיָה יָחִיד בָּעוֹלָם וְאֵין מִין שֵׁנִי דּוֹמֶה לוֹ בְּזֶה הָעִנְיָן שֶׁיְּהֵא הוּא מֵעַצְמוֹ בְּדַעְתּוֹ וּבְמַחֲשַׁבְתּוֹ יוֹדֵעַ הַטּוֹב וְהָרַע וְעוֹשֶׂה כָּל מַה שֶּׁהוּא חָפֵץ וְאֵין מִי שֶׁיְּעַכֵּב בְּיָדוֹ מִלַּעֲשׂוֹת הַטּוֹב אוֹ הָרַע. וְכֵיוָן שֶׁכֵּן הוּא פֶּן יִשְׁלַח יָדוֹ:
Free will is granted to all men. If one desires to turn himself to the path of good and be righteous, the choice is his. Should he desire to turn to the path of evil and be wicked, the choice is his.
This is [the intent of] the Torah's statement (Genesis 3:22 : "Behold, man has become unique as ourselves, knowing good and evil," i.e., the human species became singular in the world with no other species resembling it in the following quality: that man can, on his own initiative, with his knowledge and thought, know good and evil, and do what he desires. There is no one who can prevent him from doing good or bad. Accordingly, [there was a need to drive him from the Garden of Eden,] "lest he stretch out his hand [and take from the tree of life]."
This is [the intent of] the Torah's statement (Genesis 3:22 : "Behold, man has become unique as ourselves, knowing good and evil," i.e., the human species became singular in the world with no other species resembling it in the following quality: that man can, on his own initiative, with his knowledge and thought, know good and evil, and do what he desires. There is no one who can prevent him from doing good or bad. Accordingly, [there was a need to drive him from the Garden of Eden,] "lest he stretch out his hand [and take from the tree of life]."
אַל יַעֲבֹר בְּמַחֲשַׁבְתְּךָ דָּבָר זֶה שֶׁאוֹמְרִים טִפְּשֵׁי אֻמּוֹת הָעוֹלָם וְרֹב גָּלְמֵי בְּנֵי יִשְׂרָאֵל שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא גּוֹזֵר עַל הָאָדָם מִתְּחִלַּת בְּרִיָּתוֹ לִהְיוֹת צַדִּיק אוֹ רָשָׁע. אֵין הַדָּבָר כֵּן אֶלָּא כָּל אָדָם רָאוּי לוֹ לִהְיוֹת צַדִּיק כְּמשֶׁה רַבֵּנוּ אוֹ רָשָׁע כְּיָרָבְעָם אוֹ חָכָם אוֹ סָכָל אוֹ רַחֲמָן אוֹ אַכְזָרִי אוֹ כִּילַי אוֹ שׁוּעַ וְכֵן שְׁאָר כָּל הַדֵּעוֹת. וְאֵין לוֹ מִי שֶׁיִּכְפֵּהוּ וְלֹא גּוֹזֵר עָלָיו וְלֹא מִי שֶׁמּוֹשְׁכוֹ לְאֶחָד מִשְּׁנֵי הַדְּרָכִים אֶלָּא הוּא מֵעַצְמוֹ וּמִדַּעְתּוֹ נוֹטֶה לְאֵי זוֹ דֶּרֶךְ שֶׁיִּרְצֶה. הוּא שֶׁיִּרְמְיָהוּ אָמַר (איכה ג לח) "מִפִּי עֶלְיוֹן לֹא תֵצֵא הָרָעוֹת וְהַטּוֹב". כְּלוֹמַר אֵין הַבּוֹרֵא גּוֹזֵר עַל הָאָדָם לִהְיוֹת טוֹב וְלֹא לִהְיוֹת רַע. וְכֵיוָן שֶׁכֵּן הוּא נִמְצָא זֶה הַחוֹטֵא הוּא הִפְסִיד אֶת עַצְמוֹ. וּלְפִיכָךְ רָאוּי לוֹ לִבְכּוֹת וּלְקוֹנֵן עַל חֲטָאָיו וְעַל מַה שֶּׁעָשָׂה לְנַפְשׁוֹ וּגְמָלָהּ רָעָה. הוּא שֶׁכָּתוּב אַחֲרָיו (איכה ג לט) "מַה יִּתְאוֹנֵן אָדָם חָי" וְגוֹ'. וְחָזַר וְאָמַר הוֹאִיל וּרְשׁוּתֵנוּ בְּיָדֵינוּ וּמִדַּעְתֵּנוּ עָשִׂינוּ כָּל הָרָעוֹת רָאוּי לָנוּ לַחֲזֹר בִּתְשׁוּבָה וְלַעֲזֹב רִשְׁעֵנוּ שֶׁהָרְשׁוּת עַתָּה בְּיָדֵינוּ. הוּא שֶׁכָּתוּב אַחֲרָיו (איכה ג מ) "נַחְפְּשָׂה דְרָכֵינוּ וְנַחְקֹרָה וְנָשׁוּבָה" וְגוֹ':
A person should not entertain the thesis held by the fools among the gentiles and the majority of the undeveloped among Israel that, at the time of a man's creation, The Holy One, blessed be He, decrees whether he will be righteous or wicked.
This is untrue. Each person is fit to be righteous like Moses, our teacher, or wicked, like Jeroboam. [Similarly,] he may be wise or foolish, merciful or cruel, miserly or generous, or [acquire] any other character traits. There is no one who compels him, sentences him, or leads him towards either of these two paths. Rather, he, on his own initiative and decision, tends to the path he chooses.
This was [implied by the prophet,] Jeremiah who stated [Eichah 3:38: "From the mouth of the Most High, neither evil or good come forth." The Creator does not decree that a person should be good and refrain from being evil. Accordingly, it is the sinner, himself, who causes his own loss.
Therefore, it is proper for a person to cry and mourn for his sins and for what he has done to his soul, the evil consequences, he brought upon it. This is implied by the following verse [ibid.:39]: "Of what should a living man be aggrieved? [A man of his sins.]"
[The prophet] continues explaining, since free choice is in our hands and our own decision [is what prompts us to] commit all these wrongs, it is proper for us to repent and abandon our wickedness, for this choice is presently in our hand. This is implied by the following verse [ibid.:40]: "Let us search and examine our ways and return [to God]."
This is untrue. Each person is fit to be righteous like Moses, our teacher, or wicked, like Jeroboam. [Similarly,] he may be wise or foolish, merciful or cruel, miserly or generous, or [acquire] any other character traits. There is no one who compels him, sentences him, or leads him towards either of these two paths. Rather, he, on his own initiative and decision, tends to the path he chooses.
This was [implied by the prophet,] Jeremiah who stated [Eichah 3:38: "From the mouth of the Most High, neither evil or good come forth." The Creator does not decree that a person should be good and refrain from being evil. Accordingly, it is the sinner, himself, who causes his own loss.
Therefore, it is proper for a person to cry and mourn for his sins and for what he has done to his soul, the evil consequences, he brought upon it. This is implied by the following verse [ibid.:39]: "Of what should a living man be aggrieved? [A man of his sins.]"
[The prophet] continues explaining, since free choice is in our hands and our own decision [is what prompts us to] commit all these wrongs, it is proper for us to repent and abandon our wickedness, for this choice is presently in our hand. This is implied by the following verse [ibid.:40]: "Let us search and examine our ways and return [to God]."
וְדָבָר זֶה עִקָּר גָּדוֹל הוּא וְהוּא עַמּוּד הַתּוֹרָה וְהַמִּצְוָה שֶׁנֶּאֱמַר (דברים ל טו) "רְאֵה נָתַתִּי לְפָנֶיךָ הַיּוֹם אֶת הַחַיִּים". וּכְתִיב (דברים יא כו) "רְאֵה אָנֹכִי נֹתֵן לִפְנֵיכֶם הַיּוֹם". כְּלוֹמַר שֶׁהָרְשׁוּת בְּיֶדְכֶם. וְכָל שֶׁיַּחְפֹּץ הָאָדָם לַעֲשׂוֹת מִמַּעֲשֵׂה בְּנֵי הָאָדָם עוֹשֶׂה בֵּין טוֹבִים בֵּין רָעִים. וּמִפְּנֵי זֶה הָעִנְיָן נֶאֱמַר (דברים ה כו) "מִי יִתֵּן וְהָיָה לְבָבָם זֶה לָהֶם". כְּלוֹמַר שֶׁאֵין הַבּוֹרֵא כּוֹפֶה בְּנֵי הָאָדָם וְלֹא גּוֹזֵר עֲלֵיהֶן לַעֲשׂוֹת טוֹבָה אוֹ רָעָה אֶלָּא הַכּל מָסוּר לָהֶם:
This principle is a fundamental concept and a pillar [on which rests the totality] of the Torah and mitzvot as [Deuteronomy 30:15] states: "Behold, I have set before you today life [and good, death and evil]." Similarly, [Deuteronomy 11:26] states, "Behold, I have set before you today [the blessing and the curse]," implying that the choice is in your hands.
Any one of the deeds of men which a person desires to do, he may, whether good or evil. Therefore, [Deuteronomy 5:26] states:
"If only their hearts would always remain this way." From this, we can infer that the Creator does not compel or decree that people should do either good or bad. Rather, everything is left to their [own choice].
Any one of the deeds of men which a person desires to do, he may, whether good or evil. Therefore, [Deuteronomy 5:26] states:
"If only their hearts would always remain this way." From this, we can infer that the Creator does not compel or decree that people should do either good or bad. Rather, everything is left to their [own choice].
אִלּוּ הָאֵל הָיָה גּוֹזֵר עַל הָאָדָם לִהְיוֹת צַדִּיק אוֹ רָשָׁע אוֹ אִלּוּ הָיָה שָׁם דָּבָר שֶׁמּוֹשֵׁךְ אֶת הָאָדָם בְּעִקַּר תּוֹלַדְתּוֹ לְדֶרֶךְ מִן הַדְּרָכִים אוֹ לְמַדָּע מִן הַמַּדָּעוֹת אוֹ לְדֵעָה מִן הַדֵּעוֹת אוֹ לְמַעֲשֶׂה מִן הַמַּעֲשִׂים כְּמוֹ שֶׁבּוֹדִים מִלִּבָּם הַטִּפְּשִׁים הֹבְרֵי שָׁמַיִם הֵיאַךְ הָיָה מְצַוֶּה לָנוּ עַל יְדֵי הַנְּבִיאִים עֲשֵׂה כָּךְ וְאַל תַּעֲשֶׂה כָּךְ הֵיטִיבוּ דַּרְכֵיכֶם וְאַל תֵּלְכוּ אַחֲרֵי רִשְׁעֲכֶם וְהוּא מִתְּחִלַּת בְּרִיָּתוֹ כְּבָר נִגְזַר עָלָיו אוֹ תּוֹלַדְתּוֹ תִּמְשֹׁךְ אוֹתוֹ לְדָבָר שֶׁאִי אֶפְשָׁר לָזוּז מִמֶּנּוּ. וּמַה מָּקוֹם הָיָה לְכָל הַתּוֹרָה כֻּלָּהּ וּבְאֵי זֶה דִּין וְאֵיזֶה מִשְׁפָּט נִפְרָע מִן הָרָשָׁע אוֹ מְשַׁלֵּם שָׂכָר לַצַּדִּיק. הֲשֹׁפֵט כָּל הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט. וְאַל תִּתְמַהּ וְתֹאמַר הֵיאַךְ יִהְיֶה הָאָדָם עוֹשֶׂה כָּל מַה שֶּׁיַּחְפֹּץ וְיִהְיוּ מַעֲשָׂיו מְסוּרִים לוֹ וְכִי יֵעָשֶׂה בָּעוֹלָם דָּבָר שֶׁלֹּא בִּרְשׁוּת קוֹנוֹ וְלֹא חֶפְצוֹ וְהַכָּתוּב אוֹמֵר (תהילים קלה ו) "כּל אֲשֶׁר חָפֵץ ה' עָשָׂה בַּשָּׁמַיִם וּבָאָרֶץ". דַּע שֶׁהַכּל כְּחֶפְצוֹ יֵעָשֶׂה וְאַף עַל פִּי שֶׁמַּעֲשֵׂינוּ מְסוּרִין לָנוּ. כֵּיצַד. כְּשֵׁם שֶׁהַיּוֹצֵר חָפֵץ לִהְיוֹת הָאֵשׁ וְהָרוּחַ עוֹלִים לְמַעְלָה וְהַמַּיִם וְהָאָרֶץ יוֹרְדִים לְמַטָּה וְהַגַּלְגַּל סוֹבֵב בְּעִגּוּל וְכֵן שְׁאָר בְּרִיּוֹת הָעוֹלָם לִהְיוֹת כְּמִנְהָגָן שֶׁחָפֵץ בּוֹ. כָּכָה חָפֵץ לִהְיוֹת הָאָדָם רְשׁוּתוֹ בְּיָדוֹ וְכָל מַעֲשָׂיו מְסוּרִין לוֹ וְלֹא יִהְיֶה לוֹ לֹא כּוֹפֶה וְלֹא מוֹשֵׁךְ אֶלָּא הוּא מֵעַצְמוֹ וּבְדַעְתּוֹ שֶׁנָּתַן לוֹ הָאֵל עוֹשֶׂה כָּל שֶׁהָאָדָם יָכוֹל לַעֲשׂוֹת. לְפִיכָךְ דָּנִין אוֹתוֹ לְפִי מַעֲשָׂיו. אִם עָשָׂה טוֹבָה מֵיטִיבִין לוֹ וְאִם עָשָׂה רָעָה מְרֵעִין לוֹ. הוּא שֶׁהַנָּבִיא אוֹמֵר (מלאכי א ט) מִיֶּדְכֶם הָיְתָה זֹּאת לָכֶם. (ישעיה סו ג) גַּם הֵמָּה בָּחֲרוּ בְּדַרְכֵיהֶם. וּבְעִנְיָן זֶה אָמַר שְׁלֹמֹה (קהלת יא ט) "שְׂמַח בָּחוּר בְּיַלְדוּתֶיךָ" (קהלת יא ט) "וְדָע כִּי עַל כָּל אֵלֶּה יְבִיאֲךָ הָאֱלֹהִים בַּמִּשְׁפָּט". כְּלוֹמַר דַּע שֶׁיֵּשׁ בְּיָדְךָ כֹּחַ לַעֲשׂוֹת וְעָתִיד אַתָּה לִתֵּן אֶת הַדִּין:
Were God to decree that an individual would be righteous or wicked or that there would be a quality which draws a person by his essential nature to any particular path [of behavior], way of thinking, attributes, or deeds, as imagined by many of the fools [who believe] in astrology - how could He command us through [the words of] the prophets: "Do this," "Do not do this," "Improve your behavior," or "Do not follow after your wickedness?"
[According to their mistaken conception,] from the beginning of man's creation, it would be decreed upon him, or his nature would draw him, to a particular quality and he could not depart from it.
What place would there be for the entire Torah? According to which judgement or sense of justice would retribution be administered to the wicked or reward to the righteous? Shall the whole world's Judge not act justly!
A person should not wonder: How is it possible for one to do whatever he wants and be responsible for his own deeds? - Is it possible for anything to happen in this world without the permission and desire of its Creator as [Psalms 135:6] states: "Whatever God wishes, He has done in the heavens and in the earth?"
One must know that everything is done in accord with His will and, nevertheless, we are responsible for our deeds.
How is this [apparent contradiction] resolved? Just as the Creator desired that [the elements of] fire and wind rise upward and [those of] water and earth descend downward, that the heavenly spheres revolve in a circular orbit, and all the other creations of the world follow the nature which He desired for them, so too, He desired that man have free choice and be responsible for his deeds, without being pulled or forced. Rather, he, on his own initiative, with the knowledge which God has granted him, will do anything that man is able to do.
Therefore, he is judged according to his deeds. If he does good, he is treated with beneficence. If he does bad, he is treated harshly. This is implied by the prophets' statements: "This has been the doing of your hands” [Malachi 1:9]; "They also have chosen their own paths” [Isaiah 66:3].
This concept was also implied by Solomon in his statement [Ecclesiastes 11:9]: "Young man, rejoice in your youth... but, know that for all these things God will bring you to judgment," i.e., know that you have the potential to do, but in the future, you will have to account for your deeds.
[According to their mistaken conception,] from the beginning of man's creation, it would be decreed upon him, or his nature would draw him, to a particular quality and he could not depart from it.
What place would there be for the entire Torah? According to which judgement or sense of justice would retribution be administered to the wicked or reward to the righteous? Shall the whole world's Judge not act justly!
A person should not wonder: How is it possible for one to do whatever he wants and be responsible for his own deeds? - Is it possible for anything to happen in this world without the permission and desire of its Creator as [Psalms 135:6] states: "Whatever God wishes, He has done in the heavens and in the earth?"
One must know that everything is done in accord with His will and, nevertheless, we are responsible for our deeds.
How is this [apparent contradiction] resolved? Just as the Creator desired that [the elements of] fire and wind rise upward and [those of] water and earth descend downward, that the heavenly spheres revolve in a circular orbit, and all the other creations of the world follow the nature which He desired for them, so too, He desired that man have free choice and be responsible for his deeds, without being pulled or forced. Rather, he, on his own initiative, with the knowledge which God has granted him, will do anything that man is able to do.
Therefore, he is judged according to his deeds. If he does good, he is treated with beneficence. If he does bad, he is treated harshly. This is implied by the prophets' statements: "This has been the doing of your hands” [Malachi 1:9]; "They also have chosen their own paths” [Isaiah 66:3].
This concept was also implied by Solomon in his statement [Ecclesiastes 11:9]: "Young man, rejoice in your youth... but, know that for all these things God will bring you to judgment," i.e., know that you have the potential to do, but in the future, you will have to account for your deeds.
The thank you that we give others is no match for the thank you that we owe God, who has no precipitating reason to bestow kindness upon us. It is all out of grace. If we can muster the thoughtfulness to understand this, the spillover impact is immense. If we can wrap ourselves around the fact that no one owes us kindness – it is all beyond what we deserve – then any kindness becomes an object worthy of acknowledgement. The physician and theologian Albert Schweitzer (1875–1965) confirms Bahya’s sentiment: “Nothing that is done for you is a matter of course. Everything originates in a will for the good, which is directed at you. Train yourself never to put off the word or action for the expression of gratitude.”
Can we say a better thank you? Dayenu tells us we can and that we must. When we sing the praises of others generously and specifically, we do more than offer them a gift. We open up our own world of plenitude, revealing to ourselves the great fortune that is ours, even amidst hardship. As contemporary writer Melodie Beattie observes: “Gratitude unlocks the fullness of life. It turns what we have into enough, and more.” Dayenu.
Although Maimonides generally advocates moderation, when it comes to anger, he believed that only yielding to humility in the extreme would help counter the problem. When we suffer anger, Maimonides advises us to take on behavior that generates humility to pull ourselves to the opposite extreme, thereby locating an acceptable balance. The notion of achieving balance in this fashion may sound unrealistic but Jewish law is generally founded upon the notion that good deeds shape character. We do not wait for a generous impulse to give or to help others. That impulse may never surface, but if the world is built on kindness (Psalms 89:3) then enforced behaviors, witnessed and supported by communities of caring, help us manage our worst selves to bring out our best selves.
לְעוֹלָם יִרְאֶה אָדָם עַצְמוֹ כְּאִלּוּ הוּא נוֹטֶה לָמוּת וְשֶׁמָּא יָמוּת בִּשְׁעָתוֹ וְנִמְצָא עוֹמֵד בְּחֶטְאוֹ. לְפִיכָךְ יָשׁוּב מֵחֲטָאָיו מִיָּד וְלֹא יֵאָמֵר כְּשֶׁאַזְקִין אָשׁוּב שֶׁמָּא יָמוּת טֶרֶם שֶׁיַּזְקִין. הוּא שֶׁשְּׁלֹמֹה אָמַר בְּחָכְמָתוֹ (קהלת ט ח) "בְּכָל עֵת יִהְיוּ בְגָדֶיךָ לְבָנִים":
A person should always view himself as leaning towards death, with the possibility that he might die at any time. Thus, he may be found as a sinner.
Therefore, one should always repent from his sins immediately and should not say: "When I grow older, I will repent," for perhaps he will die before he grows older. This was implied by the wise counsel given by Solomon [Ecclesiastes 9:8]: "At all times, your clothes should be white."
Therefore, one should always repent from his sins immediately and should not say: "When I grow older, I will repent," for perhaps he will die before he grows older. This was implied by the wise counsel given by Solomon [Ecclesiastes 9:8]: "At all times, your clothes should be white."
A sacred heart means you may feel tortured and betrayed, powerless and hopeless, and yet you stay open. It’s the capacity to encompass the entire range of your human experience without hardening or closing yourself. It means that even in the midst of disappointment and defeat, you remain connected to people and to the sources of your most profound purposes.
Maimonides, Mishneh Torah, The Laws of Repentance 9:1
We are promised by the Torah that if we fulfill it with joy and good spirit and meditate on its wisdom at all times, [God] will remove all the obstacles that prevent us from fulfilling it, for example, sickness, war, famine and the like. Similarly, He will grant us all the good that will reinforce our performance of the Torah, such as plenty, peace, an abundance of silver and gold in order that we not be involved throughout all our days in matters required by the body, but rather, will sit unburdened and [thus, have the opportunity to] study wisdom and perform mitzvot in order that we will merit the life of the world to come.
We are promised by the Torah that if we fulfill it with joy and good spirit and meditate on its wisdom at all times, [God] will remove all the obstacles that prevent us from fulfilling it, for example, sickness, war, famine and the like. Similarly, He will grant us all the good that will reinforce our performance of the Torah, such as plenty, peace, an abundance of silver and gold in order that we not be involved throughout all our days in matters required by the body, but rather, will sit unburdened and [thus, have the opportunity to] study wisdom and perform mitzvot in order that we will merit the life of the world to come.
מֵאַחַר שֶׁנּוֹדַע שֶׁמַּתַּן שְׂכָרָן שֶׁל מִצְוֹת וְהַטּוֹבָה שֶׁנִּזְכֶּה לָהּ אִם שָׁמַרְנוּ דֶּרֶךְ ה' הַכָּתוּב בַּתּוֹרָה הִיא חַיֵּי הָעוֹלָם הַבָּא שֶׁנֶּאֱמַר (דברים כב ז) "לְמַעַן יִיטַב לָךְ וְהַאֲרַכְתָּ יָמִים". וְהַנְּקָמָה שֶׁנּוֹקְמִים מִן הָרְשָׁעִים שֶׁעָזְבוּ אָרְחוֹת הַצֶּדֶק הַכְּתוּבוֹת בַּתּוֹרָה הִיא הַכָּרֵת שֶׁנֶּאֱמַר (במדבר טו לא) "הִכָּרֵת תִּכָּרֵת הַנֶּפֶשׁ הַהִיא עֲוֹנָהּ בָּהּ". מַהוּ זֶה שֶׁכָּתוּב בְּכָל הַתּוֹרָה כֻּלָּהּ אִם תִּשְׁמְעוּ יַגִּיעַ לָכֶם כָּךְ (ויקרא כו יד) "וְאִם לֹא תִּשְׁמְעוּ" יִקְרֶה אֶתְכֶם כָּךְ. וְכָל אוֹתָן הַדְּבָרִים בָּעוֹלָם הַזֶּה. כְּגוֹן שֹׂבַע וְרָעָב וּמִלְחָמָה וְשָׁלוֹם וּמַלְכוּת וְשִׁפְלוּת וִישִׁיבַת הָאָרֶץ וְגָלוּת וְהַצְלָחַת מַעֲשֶׂה וְהֶפְסֵדוֹ וּשְׁאָר כָּל דִּבְרֵי הַבְּרִית. כָּל אוֹתָן הַדְּבָרִים אֱמֶת הָיוּ וְיִהְיוּ וּבִזְמַן שֶׁאָנוּ עוֹשִׂים כָּל מִצְוֹת הַתּוֹרָה יַגִּיעוּ אֵלֵינוּ טוֹבוֹת הָעוֹלָם הַזֶּה כֻּלָּן. וּבִזְמַן שֶׁאָנוּ עוֹבְרִין עֲלֵיהֶן תִּקְרֶאנָה אוֹתָנוּ הָרָעוֹת הַכְּתוּבוֹת. וְאַף עַל פִּי כֵן אֵין אוֹתָן הַטּוֹבוֹת הֵם סוֹף מַתַּן שְׂכָרָן שֶׁל מִצְוֹת וְלֹא אוֹתָן הָרָעוֹת הֵם סוֹף הַנְּקָמָה שֶׁנּוֹקְמִין מֵעוֹבֵר עַל כָּל הַמִּצְוֹת. אֶלָּא כָּךְ הוּא הֶכְרֵעַ כָּל הַדְּבָרִים. הַקָּדוֹשׁ בָּרוּךְ הוּא נָתַן לָנוּ תּוֹרָה זוֹ עֵץ חַיִּים הִיא. וְכָל הָעוֹשֶׂה כָּל הַכָּתוּב בָּהּ וְיוֹדְעוֹ דֵּעָה גְּמוּרָה נְכוֹנָה זוֹכֶה בָּהּ לְחַיֵּי הָעוֹלָם הַבָּא. וּלְפִי גֹּדֶל מַעֲשָׂיו וְרֹב חָכְמָתוֹ הוּא זוֹכֶה. וְהִבְטִיחָנוּ בַּתּוֹרָה שֶׁאִם נַעֲשֶׂה אוֹתָהּ בְּשִׂמְחָה וּבְטוֹבַת נֶפֶשׁ וְנֶהְגֶּה בְּחָכְמָתָהּ תָּמִיד שֶׁיָּסִיר מִמֶּנּוּ כָּל הַדְּבָרִים הַמּוֹנְעִים אוֹתָנוּ מִלַּעֲשׂוֹתָהּ כְּגוֹן חלִי וּמִלְחָמָה וְרָעָב וְכַיּוֹצֵא בָּהֶן. וְיַשְׁפִּיעַ לָנוּ כָּל הַטּוֹבוֹת הַמַּחֲזִיקוֹת אֶת יָדֵינוּ לַעֲשׂוֹת הַתּוֹרָה כְּגוֹן שֹׂבַע וְשָׁלוֹם וְרִבּוּי כֶּסֶף וְזָהָב. כְּדֵי שֶׁלֹּא נַעֲסֹק כָּל יָמֵינוּ בִּדְבָרִים שֶׁהַגּוּף צָרִיךְ לָהֶן אֶלָּא נֵשֵׁב פְּנוּיִים לִלְמֹד בַּחָכְמָה וְלַעֲשׂוֹת הַמִּצְוָה כְּדֵי שֶׁנִּזְכֶּה לְחַיֵּי הָעוֹלָם הַבָּא. וְכֵן הוּא אוֹמֵר בַּתּוֹרָה אַחַר שֶׁהִבְטִיחַ בְּטוֹבוֹת הָעוֹלָם הַזֶּה (דברים ו כה) "וּצְדָקָה תִּהְיֶה לָּנוּ" וְגוֹ'. וְכֵן הוֹדִיעָנוּ בַּתּוֹרָה שֶׁאִם נַעֲזֹב הַתּוֹרָה מִדַּעַת וְנַעֲסֹק בְּהַבְלֵי הַזְּמַן כָּעִנְיָן שֶׁנֶּאֱמַר (דברים לב טו) "וַיִּשְׁמַן יְשֻׁרוּן וַיִּבְעָט", שֶׁדַּיַן הָאֱמֶת יָסִיר מִן הַעוֹזְבִים כָּל טוֹבוֹת הָעוֹלָם הַזֶּה שֶׁהֵן חִזְּקוּ יְדֵיהֶם לִבְעֹט וּמֵבִיא עֲלֵיהֶם כָּל הָרָעוֹת הַמּוֹנְעִים אוֹתָן מִלִּקְנוֹת הָעוֹלָם הַבָּא כְּדֵי שֶׁיֹּאבְדוּ בְּרִשְׁעָם. הוּא שֶׁכָּתוּב בַּתּוֹרָה (דברים כח מז) "תַּחַת אֲשֶׁר לֹא עָבַדְתָּ אֶת ה'" וְגוֹ', (דברים כח מח) "וְעָבַדְתָּ אֶת אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ ה' בָּךְ". נִמְצָא פֵּרוּשׁ כָּל אוֹתָן הַבְּרָכוֹת וְהַקְּלָלוֹת עַל דֶּרֶךְ זוֹ, כְּלוֹמַר אִם עֲבַדְתֶּם אֶת ה' בְּשִׂמְחָה וּשְׁמַרְתֶּם דַּרְכּוֹ מַשְׁפִּיעַ לָכֶם הַבְּרָכוֹת הָאֵלּוּ וּמַרְחִיק הַקְּלָלוֹת מִכֶּם עַד שֶׁתִּהְיוּ פְּנוּיִים לְהִתְחַכֵּם בַּתּוֹרָה וְלַעֲסֹק בָּהּ כְּדֵי שֶׁתִּזְכּוּ לְחַיֵּי הָעוֹלָם הַבָּא וְיִיטַב לְךָ לְעוֹלָם שֶׁכֻּלּוֹ טוֹב וְתַאֲרִיךְ יָמִים לְעוֹלָם שֶׁכֻּלּוֹ אָרֹךְ וְנִמְצֵאתֶם זוֹכִין לִשְׁנֵי הָעוֹלָמוֹת, לְחַיִּים טוֹבִים בָּעוֹלָם הַזֶּה הַמְּבִיאִים לְחַיֵּי הָעוֹלָם הַבָּא. שֶׁאִם לֹא יִקְנֶה פֹּה חָכְמָה וּמַעֲשִׂים טוֹבִים אֵין לוֹ בְּמָה יִזְכֶּה שֶׁנֶּאֱמַר (קהלת ט י) "כִּי אֵין מַעֲשֶׂה וְחֶשְׁבּוֹן וְדַעַת וְחָכְמָה בִּשְׁאוֹל". וְאִם עֲזַבְתֶּם אֶת ה' וּשְׁגִיתֶם בְּמַאֲכָל וּבְמִשְׁתֶּה וּזְנוּת וְדוֹמֶה לָהֶם מֵבִיא עֲלֵיכֶם כָּל הַקְּלָלוֹת הָאֵלּוּ וּמֵסִיר כָּל הַבְּרָכוֹת עַד שֶׁיִּכְלוּ יְמֵיכֶם בְּבֶהָלָה וָפַחַד וְלֹא יִהְיֶה לָכֶם לֵב פָּנוּי וְלֹא גּוּף שָׁלֵם לַעֲשׂוֹת הַמִּצְוֹת כְּדֵי שֶׁתֹּאבְדוּ מֵחַיֵּי הָעוֹלָם הַבָּא וְנִמְצָא שֶׁאִבַּדְתֶּם שְׁנֵי עוֹלָמוֹת. שֶׁבִּזְמַן שֶׁאָדָם טָרוּד בָּעוֹלָם הַזֶּה בְּחלִי וּבְמִלְחָמָה וּרְעָבוֹן אֵינוֹ מִתְעַסֵּק לֹא בַּחָכְמָה וְלֹא בַּמִצְוֹת שֶׁבָּהֶן זוֹכִין לְחַיֵּי הָעוֹלָם הַבָּא:
[A question arises:] As explained, the reward for the mitzvot and the good which we will merit if we observe the path of God as prescribed by the Torah is the world to come as [Deuteronomy 2:7] states: "So that good will be granted you and you will live long.”
[Also,] the retribution which is exacted from the wicked who abandon the paths of righteous prescribed by the Torah is karet as [Numbers 15:31] states: "This soul shall surely be cut off. His sin shall remain upon him."
[If so,] what is the meaning of the [statements] made throughout the entire Torah: "If you observe [the Torah's laws], you will acquire such and such;" "If you do not observe [the Torah's laws], such and such will happen to you?" All [of the benefits and difficulties that are promised] are matters of this [material] world, for example, plenty and famine, war and peace, sovereignty [over other nations] or a humble [national standing], the settlement of the land or exile, success in one's deeds or loss and all the other points mentioned in the covenant.
[In resolution, it must be stated that] all those statements are true. They have been realized in the past and will be realized in the future. When we fulfill all the mitzvot in the Torah, we will acquire all the benefits of this world. [Conversely,] when we transgress them, the evils written [in the Torah] will occur.
Nevertheless, those benefits are not the ultimate reward for the mitzvot, nor are those evils the ultimate retribution to be exacted from someone who transgresses all the mitzvot.
Rather, the resolution of the matter is as follows: God gave us this Torah which is a tree of life. Whoever fulfills what is written within it and comprehends it with complete and proper knowledge will merit the life of the world to come. A person merits [a portion of the world to come] according to the magnitude of his deeds and the extent of his knowledge.
[In addition,] we are promised by the Torah that if we fulfill it with joy and good spirit and meditate on its wisdom at all times, [God] will remove all the' obstacles which prevent us from fulfilling it, for example, sickness, war, famine, and the like.
Similarly, He will grant us all the good which will reinforce our performance of the Torah, such as plenty, peace, an abundance of silver and gold in order that we not be involved throughout all our days in matters required by the body, but rather, will sit unburdened and [thus, have the opportunity to] study wisdom and perform mitzvot in order that we will merit the life of the world to come.
This [principle is expressed] by the Torah. After [Deuteronomy 6:11-12] promises us all the benefits of this world, it concludes [ibid.:25]: "And charity will remain for us if we take care to perform [all these commandments]."
Similarly, the Torah has informed us that if we consciously abandon the Torah and involve ourselves in the vanities of the time in a manner similar to that stated [by Deuteronomy 32:15]: "Jeshurun became fat and rebelled," then, the True Judge will remove from all the benefits of this world which reinforce their rebellion those who abandoned [the Torah].
He will bring upon them all the evils which prevent them from acquiring [a portion in] the world to come so that they will be destroyed in their wickedness. This was implied by the Torah's statement [Deuteronomy 28:47-48]: "Because you did not serve God, [your Lord, with happiness,]... you will serve your enemies whom God sends against you."
Thus, these blessings and curses can be interpreted as follows: If you serve God with happiness and observe His way, He will grant you these blessings and remove these curses from you in order that you may be free to gain wisdom from the Torah and involve yourselves in it so that you will merit the life of the world to come. "Good will be granted you" - in the world that is entirely good; "and you will live long" - in the world which is endlessly long, [the world to come].
Thus, you will merit two worlds, a good life in this world, which, in turn, will bring you to the life of the world to come. For if a person will not acquire wisdom in this world and he does not possess good deeds, with what will he merit [a portion in the world to come]? [Thus, Ecclesiastes 9:10] states: "There is no work, no accounting, no knowledge, and no wisdom in the grave."
[Conversely,] if you have abandoned God and become obsessed with food, drink, lewdness, and the like, He will bring all these curses upon you and remove all blessing until you will conclude all your days in confusion and fear. You will not have a free heart or a complete body to fulfill the mitzvot in order that you forfeit the life of the world to come.
Thus, you will forfeit two worlds for when a person is occupied in this world with sickness, war, and hunger, he cannot involve himself with either wisdom or mitzvot which allow him to merit the life of the world to come.
[Also,] the retribution which is exacted from the wicked who abandon the paths of righteous prescribed by the Torah is karet as [Numbers 15:31] states: "This soul shall surely be cut off. His sin shall remain upon him."
[If so,] what is the meaning of the [statements] made throughout the entire Torah: "If you observe [the Torah's laws], you will acquire such and such;" "If you do not observe [the Torah's laws], such and such will happen to you?" All [of the benefits and difficulties that are promised] are matters of this [material] world, for example, plenty and famine, war and peace, sovereignty [over other nations] or a humble [national standing], the settlement of the land or exile, success in one's deeds or loss and all the other points mentioned in the covenant.
[In resolution, it must be stated that] all those statements are true. They have been realized in the past and will be realized in the future. When we fulfill all the mitzvot in the Torah, we will acquire all the benefits of this world. [Conversely,] when we transgress them, the evils written [in the Torah] will occur.
Nevertheless, those benefits are not the ultimate reward for the mitzvot, nor are those evils the ultimate retribution to be exacted from someone who transgresses all the mitzvot.
Rather, the resolution of the matter is as follows: God gave us this Torah which is a tree of life. Whoever fulfills what is written within it and comprehends it with complete and proper knowledge will merit the life of the world to come. A person merits [a portion of the world to come] according to the magnitude of his deeds and the extent of his knowledge.
[In addition,] we are promised by the Torah that if we fulfill it with joy and good spirit and meditate on its wisdom at all times, [God] will remove all the' obstacles which prevent us from fulfilling it, for example, sickness, war, famine, and the like.
Similarly, He will grant us all the good which will reinforce our performance of the Torah, such as plenty, peace, an abundance of silver and gold in order that we not be involved throughout all our days in matters required by the body, but rather, will sit unburdened and [thus, have the opportunity to] study wisdom and perform mitzvot in order that we will merit the life of the world to come.
This [principle is expressed] by the Torah. After [Deuteronomy 6:11-12] promises us all the benefits of this world, it concludes [ibid.:25]: "And charity will remain for us if we take care to perform [all these commandments]."
Similarly, the Torah has informed us that if we consciously abandon the Torah and involve ourselves in the vanities of the time in a manner similar to that stated [by Deuteronomy 32:15]: "Jeshurun became fat and rebelled," then, the True Judge will remove from all the benefits of this world which reinforce their rebellion those who abandoned [the Torah].
He will bring upon them all the evils which prevent them from acquiring [a portion in] the world to come so that they will be destroyed in their wickedness. This was implied by the Torah's statement [Deuteronomy 28:47-48]: "Because you did not serve God, [your Lord, with happiness,]... you will serve your enemies whom God sends against you."
Thus, these blessings and curses can be interpreted as follows: If you serve God with happiness and observe His way, He will grant you these blessings and remove these curses from you in order that you may be free to gain wisdom from the Torah and involve yourselves in it so that you will merit the life of the world to come. "Good will be granted you" - in the world that is entirely good; "and you will live long" - in the world which is endlessly long, [the world to come].
Thus, you will merit two worlds, a good life in this world, which, in turn, will bring you to the life of the world to come. For if a person will not acquire wisdom in this world and he does not possess good deeds, with what will he merit [a portion in the world to come]? [Thus, Ecclesiastes 9:10] states: "There is no work, no accounting, no knowledge, and no wisdom in the grave."
[Conversely,] if you have abandoned God and become obsessed with food, drink, lewdness, and the like, He will bring all these curses upon you and remove all blessing until you will conclude all your days in confusion and fear. You will not have a free heart or a complete body to fulfill the mitzvot in order that you forfeit the life of the world to come.
Thus, you will forfeit two worlds for when a person is occupied in this world with sickness, war, and hunger, he cannot involve himself with either wisdom or mitzvot which allow him to merit the life of the world to come.
You do not have to go anywhere to raise yourself. You do not have to become anyone other than yourself to find entrances. You are already there. You are already everything you need to be. Entrances are everywhere and all the time. “There is no man who does not have his hour, and no thing that does not have its place” (Ethics of the Fathers 4:3).
Into this lively discussion comes the last and most authoritative voice: God’s. God offers a response far and away the most conceptual and difficult to grasp. A sinner must repent. Ultimately that is all that is required. God defies the limitations of the other positions and says, “Just change.” No punishment, no rusting of the soul, no sacrifice will mean more to the future of the individual than the capacity and willingness to change. When that is present, God accepts repentance wholesale.
God obligates us to be holy not because it is a stretch for us that is aspirational but unachievable. He demands it of us because God believes we can become holy. We, too, must remove our sin and bask in the joy of holiness. It is within our grasp. In the aggada, God assured us of the power of change because deep down we may not believe in its possibility. God used the voice of ultimate persuasion because nothing short of the divine would convince us. All is possible. Holiness is within reach.
The gates of heaven are only a door. There is no handbook and no map. There is no promise or guarantee. It is only a door. The door is not a promise, but it is an invitation to launch an adventure and a journey whose destination involves change. We are living in a broken world, and the key to that world is in the door of compassion, sha’ar haraĥamim, and the door of repentance, sha’ar hateshuva. They remain open even when other doors are closing.
Squandering the last hours justifying ourselves, we lose the time we thought we had. How are we going to spend the next fifteen minutes? The next half hour? The next hour? The next week? We can beg and plead and make excuses. We can use all of our energy to argue or complain. Or we can use that energy to radiate love, to get a little closer to the people we care about, to bring God into our lives, to make someone else’s life a little better. And we can do all this before the gates close.
הָעוֹבֵד מֵאַהֲבָה עוֹסֵק בַּתּוֹרָה וּבַמִּצְוֹת וְהוֹלֵךְ בִּנְתִיבוֹת הַחָכְמָה לֹא מִפְּנֵי דָּבָר בָּעוֹלָם וְלֹא מִפְּנֵי יִרְאַת הָרָעָה וְלֹא כְּדֵי לִירַשׁ הַטּוֹבָה אֶלָּא עוֹשֶׂה הָאֱמֶת מִפְּנֵי שֶׁהוּא אֱמֶת וְסוֹף הַטּוֹבָה לָבוֹא בִּגְלָלָהּ. וּמַעֲלָה זוֹ הִיא מַעֲלָה גְּדוֹלָה מְאֹד וְאֵין כָּל חָכָם זוֹכֶה לָהּ. וְהִיא מַעֲלַת אַבְרָהָם אָבִינוּ שֶׁקְּרָאוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹהֲבוֹ לְפִי שֶׁלֹּא עָבַד אֶלָּא מֵאַהֲבָה. וְהִיא הַמַּעֲלָה שֶׁצִּוָּנוּ בָּהּ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יְדֵי משֶׁה שֶׁנֶּאֱמַר (דברים ו ה) "וְאָהַבְתָּ אֵת ה' אֱלֹהֶיךָ". וּבִזְמַן שֶׁיֶּאֱהֹב אָדָם אֶת ה' אַהֲבָה הָרְאוּיָה מִיָּד יַעֲשֶׂה כָּל הַמִּצְוֹת מֵאַהֲבָה:
One who serves [God] out of love occupies himself in the Torah and the mitzvot and walks in the paths of wisdom for no ulterior motive: not because of fear that evil will occur, nor in order to acquire benefit. Rather, he does what is true because it is true, and ultimately, good will come because of it.
This is a very high level which is not merited by every wise man. It is the level of our Patriarch, Abraham, whom God described as, "he who loved Me," for his service was only motivated by love.
God commanded us [to seek] this rung [of service] as conveyed by Moses as [Deuteronomy 6:5] states: "Love God, your Lord.'' When a man will love God in the proper manner, he will immediately perform all of the mitzvot motivated by love.
This is a very high level which is not merited by every wise man. It is the level of our Patriarch, Abraham, whom God described as, "he who loved Me," for his service was only motivated by love.
God commanded us [to seek] this rung [of service] as conveyed by Moses as [Deuteronomy 6:5] states: "Love God, your Lord.'' When a man will love God in the proper manner, he will immediately perform all of the mitzvot motivated by love.
כָּל הָעוֹסֵק בַּתּוֹרָה כְּדֵי לְקַבֵּל שָׂכָר אוֹ כְּדֵי שֶׁלֹּא תַּגִּיעַ עָלָיו פֻּרְעָנוּת הֲרֵי זֶה עוֹסֵק שֶׁלֹּא לִשְׁמָהּ. וְכָל הָעוֹסֵק בָּהּ לֹא לְיִרְאָה וְלֹא לְקַבֵּל שָׂכָר אֶלָּא מִפְּנֵי אַהֲבַת אֲדוֹן כָּל הָאָרֶץ שֶׁצִּוָּה בָּהּ הֲרֵי זֶה עוֹסֵק בָּהּ לִשְׁמָהּ. וְאָמְרוּ חֲכָמִים לְעוֹלָם יַעֲסֹק אָדָם בַּתּוֹרָה וַאֲפִלּוּ שֶׁלֹּא לִשְׁמָהּ שֶׁמִּתּוֹךְ שֶׁלֹּא לִשְׁמָהּ בָּא לִשְׁמָהּ. לְפִיכָךְ כְּשֶׁמְּלַמְּדִין אֶת הַקְּטַנִּים וְאֶת הַנָּשִׁים וּכְלַל עַמֵּי הָאָרֶץ אֵין מְלַמְּדִין אוֹתָן אֶלָּא לַעֲבֹד מִיִּרְאָה וּכְדֵי לְקַבֵּל שָׂכָר, עַד שֶׁתִּרְבֶּה דַּעְתָּן וְיִתְחַכְּמוּ חָכְמָה יְתֵרָה מְגַלִּים לָהֶם רָז זֶה מְעַט מְעַט וּמַרְגִּילִין אוֹתָן לְעִנְיָן זֶה בְּנַחַת עַד שֶׁיַּשִּׂיגוּהוּ וְיֵדְעוּהוּ וְיַעַבְדוּהוּ מֵאַהֲבָה:
Anyone who occupies himself with the Torah in order to receive reward or in order to protect himself from retribution is considered as one who is not occupied for the God's sake.
[In contrast,] anyone who occupies himself with it, not because of fear, nor to receive a reward, but rather because of his love for the Lord of the entire earth who commanded it, is one who occupies himself for God's sake.
Nevertheless, our Sages declared: A person should always occupy himself with the Torah even when it is not for God's sake for out of [service which is not intended] for God's sake will come service that is intended for God's sake.
Therefore, when one teaches children, women, and most of the common people, one should teach them to serve out of fear and in order to receive a reward. As their knowledge grows and their wisdom increases, this secret should be revealed to them [slowly,] bit by bit. They should become accustomed to this concept gradually until they grasp it and know it and begin serving [God] out of love.
[In contrast,] anyone who occupies himself with it, not because of fear, nor to receive a reward, but rather because of his love for the Lord of the entire earth who commanded it, is one who occupies himself for God's sake.
Nevertheless, our Sages declared: A person should always occupy himself with the Torah even when it is not for God's sake for out of [service which is not intended] for God's sake will come service that is intended for God's sake.
Therefore, when one teaches children, women, and most of the common people, one should teach them to serve out of fear and in order to receive a reward. As their knowledge grows and their wisdom increases, this secret should be revealed to them [slowly,] bit by bit. They should become accustomed to this concept gradually until they grasp it and know it and begin serving [God] out of love.